Da'eef (weak) hadeeths, Dought & clear, - * Is it proven that Abu Bakr asked the Prophet (blessings and peace of Allah be upon him) “Has the Shaytaan died?”?

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I have heard a hadeeth but I want to confirm the references “Once Hazrat Abu Bakar were sitting with his daughter Hazrat Ayesha on one cot (Bed) at the same time Prophet Muhammad may Allah be peace upon him came in and ask Abu Bakar that does shetan has died”
Praise be to Allah.
We do not know of any hadeeth in these words or with a similar meaning. These are words that must have been fabricated and falsely attributed to the Messenger of Allah (blessings and peace of Allah be upon him), for which there is no basis, because the Prophet (blessings and peace of Allah be upon him) knew that Allah, may He be exalted, has given the Shaytaan respite until the Day of the time appointed. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“(Iblees) said: ‘Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).’
(Allah) said: ‘You are of those allowed respite.’”
[al-A ‘raaf 7:14, 15]
“(Iblees (Satan)) said: ‘O my Lord! Give me then respite till the Day they (the dead) will be resurrected.’
Allah said: ‘Then, verily, you are of those reprieved,
‘Till the Day of the time appointed.’”
[al-Hijr 15:36-38].
What is meant by the Day of the time appointed is the day when all creatures will die at the first Trumpet blast, according to the most correct scholarly opinion.
For more information on that, please see the answer to question no. 10034
Allah has extended the life of Iblees until the time of the first Trumpet blast, so he will remain alive until that time and will not die before it. That is so that what Allah, may He be exalted, has decreed by His wisdom and knowledge may be completed, namely to test and try all people so that He might requite them on the Day of Resurrection for their deeds.
‘Abdullah ibn Ahmad narrated inZawaa’id az-Zuhd(p. 266) that Salaam ibn Miskeen said: al-Hasan – i.e., al-Basri – was asked: O Abu Sa‘eed, does Iblees sleep? He said: If he slept, we would have a rest.
The hadeeth mentioned in the question is a false hadeeth for which there is no basis.
And Allah knows best.

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Da'eef (weak) hadeeths, Dought & clear, - * Ruling on placing amulets containing words from the Qur’an or du‘aa’ around children’s necks

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i was given this Proof of Wearing the tawiz
Hafiz Ibn Kathir and Qadi Shawkani write:
"Amr ibn Shuaib (may Allah be pleased with him) said that Rasulu'llah(may Allah bless him and grant him peace) taught my father and grandfather a du'a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du'a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks"
[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in 'Chapter of Medicine'; Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]. can you please explain this.
Praise be to Allah.
Firstly:
The hadeeth referred to was narrated by Abu Dawood (3893), at-Tirmidhi (3528), Ahmad inal-Musnad(6696) and others via Muhammad ibn Ishaaq from ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If one of you wakes up in alarm, let him say: A‘oodhu bi kalimaat-illaah il-taammaati min ghadabihi wa ‘iqaabihi wa sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and His punishment and from the evil of His slaves and from the evil promptings of the devils and from their presence)’, for then they will never be able to harm him.” ‘Abdullah ibn ‘Amr used to teach these words to those of his children who reached puberty, and for those who had not reached puberty he would write them down then hang it around their necks.
There are some reservations about this isnaad of this hadeeth, because it is one of the reports narrated by Muhammad ibn Ishaaq, who is mudallis (i.e., he used vague words in order to give a false impression) and he narrated by saying ‘an (“from”, instead of “I heard” and so on).
At-Tirmidhi said: This is a hasan ghareeb hadeeth.
Ash-Shawkaani said inFath al-Qadeer(3588): Its isnaad includes Muhammad ibn Ishaaq, concerning whom the scholarly opinions are well known.
Al-Albaani said: It is hasan apart from the words “‘Abdullah ibn ‘Amr used to teach these words…”Saheeh at-Tirmidhi(3528). See alsoas-Silsilah as-Saheehah(1/529);at-Ta‘leeq ‘ala Musnad Ahmad, ar-Risaalah edition (11/296);an-Nahj as-Sadeedby ad-Dawsari, no. 111.
Based on that, what is narrated about ‘Abdullah ibn ‘Amr (may Allah be pleased with him) hanging this supplication around the necks of his children is not correct, because the isnaad of this addition to the hadeeth is not saheeh.
Secondly:
With regard to the use of amulets and ta’weez [also spelled ta’wiz, taveez, etc], if it contains words from the Qur’an or du‘aa’ (supplication), then there is a difference of scholarly opinion concerning that, as to whether it is disallowed or permitted.
Undoubtedly disallowing that is a means of preventing objectionable beliefs, especially nowadays. If it was regarded as makrooh (disliked) by most of the earlier generations, even though their time was further removed from innovations, misguidance and polytheistic beliefs, and was closer to the light of revelation and faith, then in times such as our own, when ignorance and innovation are widespread, disallowing it is more appropriate.
And Allah knows best.

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Plural marriage and fair treatment of co-wives, Dought & clear, - * He has two wives and it is difficult for him to treat them fairly

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A man has two wives, each of whom lives far from the other, so it is not easy for him to treat them equally in terms of staying overnight with them. His place or work and business is where one of the wives lives, which means that he spends more time with one of them than the other. Is this husband sinning or not?.
Praise be to Allaah.
We should see whether the two wives are happy with the situation or not. If they are both happy then the matter is clear, because they have the right; if they are happy with what the husband is doing then there is no problem. If each of them demands her rights for the situation to be corrected, then he must treat them equally, spending a day with one and a day with the other. If it is too hard for him to go back and forth between them every day, then he may stay with one for three days or a week, and with the other for three days or a week, according to whatever he agrees with them. What matters is that he should treat them equally in terms of maintenance and time and everything in which he can treat them equally.
Shaykh Ibn ‘Uthaymeen.
Liqaa’aat al-Baab il-Maftoohah, 3/447
He should try to make their homes closer together and nearer to his place of work and business, so that he will be able to treat them fairly.
And Allaah knows best.

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